Following a qualitative research frame, this study used a case study approach to describe and understand the life career experience of counsellor trainees' from Non-Western Culture (NWC). An ethnographic or in-depth interview methodology was utilized to acquire narrative data that was re-written as an analytical description of this particular experience. Eight NWC counsellor trainees who were studying in a Canadian university, and who were originally from countries in Asia, Africa, and South America, participated in this study. The interviews became the primary source of information upon which an individual story was developed. After being validated by the respective participants/informants, the major themes highlighting the turning points and critical plots of the eight individual narratives were synthesized into a general narrative. This general narrative reflected both the commonly-shared and varied experiences and perspectives of these individuals during the transition period. Becoming engaged in counsellor training was not an event, but rather a process over time which often started when the NWC trainees seriously considered the need for change in their lives. They defined their options, and decided to either immigrate to, or study in Canada. They then took concrete action to implement their plans. The NWC trainees endeavoured to make an initial adjustment after coming to Canada. Most of them coped with many issues and challenges in adapting to the sociocultural environment of the host country, while searching for the best life career direction. Acquiring counsellor training appeared to be a viable career path and they actively pursued this new career option. The concluding part of the narrative described the NWC trainees' engagement in professional training in counselling psychology and counsellor education. The trainees were committed to this new career goal, aiming at graduate level training. They dealt with a series of emerging issues and challenges including English language difficulty, adjustment to the new educational system, and other dynamics in the training process. The trainees also had to cope with issues such as family and financial concerns. These issues interacted with their academic and professional training. Having gained a sense of personal growth, the trainees found their involvement in counselling training both challenging and inspiring. Not only did their training provide them with a deep experience of selfexploration and self-understanding, it also helped them project their future career plans. This study generated several theoretical implications. It supported the three broadly-defined theoretical perspectives of career development, i.e., career as life process, career as individual agency, and career as meaning making. The study also echoed the three major constructs that compose the transition of adult learners' lives when they return to universities for continuing education. These three aspects included identity negotiation, social connectedness, and academic competence. With regard to cross-cultural adjustment, the study offered some support for the common factors affecting NWC students' cross-cultural iv adjustment in colleges and universities in North America but also was at variance with some of the literature regarding the problem of racism and prejudice. The implications for practice focused on a comprehensive helping approach addressing both the psychological and the tangible needs of NWC counsellor trainees. Aiming at building a positive and supportive learning climate, such implications included the need to enhance the trainees' personal agency, to avoid failure of communication, to use constructive feedback, to understand and address special needs, and to remain open and flexible while training and supervising NWC trainees. Several implications for future research were discussed. They included consideration of the relevance of the narrative approach in related studies, as well as an exploration of the broader applicability and representativeness of the evidence presented in the current study. / Education, Faculty of / Educational and Counselling Psychology, and Special Education (ECPS), Department of / Graduate

There is a paucity of research regarding language use among bilingual clients, particularly with Latino children. In order to provide culturally sensitive counseling for bilingual, Spanish-speaking, Latino children it is important to understand their experience of language use. The purpose of this study was to investigate how second generation, bilingual, Mexican American, 5th grade students experience language use in the two languages with which they communicate. I employed a phenomenological method to data collection and analysis and conducted semi-structured individual and group interviews with three boys and five girls (N = 8). Analysis of the individual and group interviews yielded four main structures: (a) dominant language determined perception of developing dual selves, (b) speaking two languages useful in language brokering and upward mobility, (c) dominant language determined experience of language use, and (d) language use and aspects of the complementarity principle. Findings from this study suggest that bilingual Latino children experience language brokering for their parents as difficult, speaking two languages as useful regarding upward mobility, and that their dominant language influences various aspects of their daily experiences such as with whom and where they use each language. Limitations to this research include insufficient time building rapport with participants and challenges related to unexplored dimensions of bilingualism in the counseling research literature. An overarching implication for future research, clinical practice, and counselor education is that bilingualism, language use, and the depth of experience of Latino children are largely understudied topics.

The purpose of the study was to explore multiculturalism as a "fourth force" position complementary to the forces of psychodynamic, behavioural, and humanistic explanations of human behaviour. In an effort to develop a multicultural approach that could contribute to school counsellor training, literature on school guidance and counselling and the literature on multicultural guidance and counselling were consulted. The major findings of the literature study: The first part of literature review (Chapter 2) covers a number of aspects that are essential in school guidance and counselling in contemporary society. The second part of literature review (Chapter 3) is devoted to multi-faceted aspects of multicultural education and counselling. Multicultural guidance and counselling forms the basis of this study. The empirical investigation was conducted using The Modified Version of the Multicultural Awareness-Knowledge-Skills Survey. The findings from the survey were that participants of the study perceived themselves as being more aware of cultural/ethnic/racial issues that are prevalent and have a direct impact when people of different cultural /ethnic/racial orientation meet in counselling situations as evidenced by results on the Awareness Subscale. As reflected by results of the Knowledge Subscale, the participants, especially college and university students, showed that they still need training that would promote their knowledge base in the area of multicultural issues and basic concepts that are prevalent in their day to day interactions with people of diverse backgrounds (see subsection 5.5.2.). The most important finding that emerged in this Skills Subscale is the perception that the participants need training that would enhance their skills and competence in handling multicultural issues when they engage in guidance and counselling with students from different cultural/ethnic/racial backgrounds. / Psychology of Education / D. Ed. (Psychology of Education)

Thesis (PhD)--Stellenbosch University, 2005. / ENGLISH ABSTRACT: Of the three primary methods of intervention in social work - casework, group work and community work - the focus of this study is on social casework. Every country structures its own model of casework practice and this model is determined by the social conditions and the diversity of ethnic groups and their specific cultures. For any social work intervention to be effective it must incorporate the cultural elements and nuances that influence the life of the people in a given country. In South Africa the implementation of the western paradigm of casework normally leaves out of account the dynamics of African culture. Consequently, current practice in social casework will have need to undergo a fundamental paradigm shift in order to address the needs of clients in a culturally sensitive way. The problem that this study will address, therefore, is the lack of sensitivity to African culture in the practice of social casework. Not surprisingly, research on the indigenization of casework in South Africa is meagre. This study attempts to contribute to the scientific inquiry about indigenizing casework theory and practice in South Africa. The aim of this study is to present an Afrocentric perspective on the method of social casework that will provide guidelines for practice in African communities in South Africa. To achieve this aim, four objectives are pursued: to describe casework within the context of the history of social work; to identify cultural elements that are essential to practice casework with African clients; to determine to what extent social caseworkers are culturally sensitive; and to investigate how far social caseworkers are equipped to render services to African clients. An exploratory study which is qualitative in nature was conducted. The phenomenological research strategy was used where the researcher, through in-depth interviews with respondents, developed insight into the experiences of social workers with regard to their practice of casework with African clients. Semi-structured interviews were conducted with ten respondents who were social workers employed either by the state or by private welfare organizations in the Limpopo Province. The findings of the study are that social work training does not adequately prepare social workers to practice casework effectively with African clients. Indeed, social workers practising casework are not always culturally competent. Guidelines to be considered when practising casework with African clients are presented, and ways are suggested of how social workers can achieve cultural competence in service rendering to African clients. For social casework to succeed in South Africa, it is crucial that caseworkers acknowledge the existence of the African worldview, which is profoundly informed by African culture, and also incorporate the implications of this worldview in their casework framework of practice with African clients. / AFRIKAANSE OPSOMMING: Van die drie primêre intervensiemetodes in maatskaplike werk - gevallewerk, groepwerk en gemeenskapswerk, is die fokus van die studie op gevallewerk. Elke land stel sy eie model vir die beoefening van gevallewerk saam en die model sal afhang van die sosiale toestande en die diversiteit van etniese groepe en hulle spesifieke kulture. Vir maatskaplike werk intervensie om effektief te wees moet die kultuur elemente en nuanses wat die lewe van mense in 'n bepaalde land beïnvloed, in ag geneem word. In Suid-Afrika neem die implementering van die westerse paradigma van gevallewerk normaalweg nie die dinamika van die Afrikakultuur in ag nie. Gevolglik moet die huidige beoefening van gevallewerk in Suid-Afrika 'n fundamentele paradigma skuif ondergaan ten einde die behoeftes van kliënte in 'n kultuur sensitiewe manier aan te spreek. Die probleem wat hierdie studie derhalwe sal ondersoek is die gebrek aan sensitiwiteit vir die Afrika kultuur in die beoefening van gevallewerk. Dit is ook nie verbasend dat navorsing oor die verinheemsing van gevallewerk in Suid-Afrika gebrekkig is nie. Die studie beoog om 'n bydrae te lewer tot die wetenskaplike ondersoek van die verinheemsing van gevallewerk teorie en praktyk in Suid-Afrika. Daar bestaan 'n dringende behoefte om gevallewerk benaderings en prosesse te kontekstualiseer en te verheems ten einde sensitief te wees vir en te reageer op die sosiale realiteite wat die meeste Suid-Afrikaners ervaar. Die doel van die studie is om 'n Afrosentriese perspektief van die gevallewerk metode van maatskaplike werk, wat riglyne sal verskaf vir die beoefening van gevallewerk in Afrika gemeenskappe in Suid-Afrika, aan te bied. Om dit te bereik is vier doelwitte vir die studie gestel: om gevallewerk binne die konteks van die geskiedenis van maatskaplike werk te beskryf; om die kultuur elemente wat essensieel is vir die beoefening van gevallewerk met Afrika kliënte, te identifiseer; om by gevallewerkers vas te stel tot watter mate hulle toegerus is om kultuur sensitief te wees en om die mate waarin gevallewerkers bevoeg is om dienste en Afrika kliënte te lewer, te ondersoek. 'n Verkennende studie wat kwalitatief van aard is, is onderneem. Die fenomenologiese strategie is gebruik waartydens die navorser met behulp van in-diepte onderhoude met respondente insig ontwikkel het in die ervarings van maatskaplike werkers in die beoefening van gevallewerk met Afrika kliënte. Semi-gestruktureerde onderhoude is met tien respondente wat maatskaplike werkers in diens van óf die staat óf privaat welsynsorganisasies in die Limpopo Provinsie is, is gevoer. Die bevindinge van die studie is dat maatskaplikewerk-opleiding maatskaplike werkers nie voldoende voorberei om gevallewerk met Afrika kliënte effektief te beoefen nie. Inderdaad is maatskaplike werkers wat gevallewerk beoefen nie altyd kultuur sensitief nie. Riglyne wat oorweeg kan word vir die beoefening van gevallewerk met Afrika kliënte word aangebied en maniere waarop kulturele kompetensie bereik kan word in dienslewering aan Afrika kliënte word voorgestel. Vir maatskaplike werk om suksesvol te wees in Suid-Afrika is dit kardinaal dat gevallewerkers erkenning sal verleen aan die bestaan van 'n Afrika wêreldbeskouing wat hoofsaaklik ontleen is aan die Afrikakultuur en dat die implikasies van hierdie wêreldbeskouing vir hulle deel sal maak van hulle gevallewerk praktyk raamwerk met Afrika kliënte.

Thesis (DPhil)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: Multi-cultural social work practice necessitates that the social worker possesses specific knowledge and practice skills in order to render a competent service to a diverse client system. To date, the SANDF does not possess any definite guidelines regarding multi-cultural social work practice. Consequently social work practitioners are ill-equipped to render a needs-based, multi-cultural competent service to the culturally different client system. The purpose of this study, was to develop theoretical and practical guidelines for multi-cultural social work practice within the SANDF. An attempt is made to ensure that the social service delivery system is attentive to cultural diversity among clients, whilst providing social work interventions to the client system. The objectives of the study were: firstly, to present a profile of the current consumers of social work services within the SANDF; secondly, to reflect on the nature and function of military social work within the SANDF, and to investigate the need to incorporate multi-cultural social work practice into the military setting; thirdly, to determine how the existing social work programmes in the SANDF are meeting the needs of the client system of diverse origin and culture; fourthly, to investigate the extent to which the social worker gives attention to the different cultural backgrounds of the client system; and fifthly, to explore the knowledge and practice skills needed by the social work practitioner to render multi-cultural social work services in the military setting. The study was confined to a purposive sample of 557 clients to assess their need for multi-cultural social work services. They were representative of the unique diversity in ethnic and cultural heritage, gender, and religious affiliations. The results were analysed qualitatively as well as quantitatively. Structured interviews were conducted with 16 key figures in social work management in order to assess how existing social work programmes have been designed and are managed to meet the requirements of multi-cultural social work. The results were also analysed qualitatively and quantitatively. Furthermore, group interviews with a randomly selected sample of 45 social work officers [production workersl, were conducted to determine their knowledge and perceptions of and attitudes towards multi-cultural social work and to investigate the extent to which they were attentive to the cultural backgrounds of clients when rendering social work services. These results were again analysed both qualitatively and quantitatively. The empirical study enabled the researcher to draw certain conclusions. From the client system's responses it was obvious that social workers should be aware of the client system's cultural, ethnic and/or religious background. Social work managers on the other hand must be skilled in the management of a multi-cultural social work personnel system. The processes used during strategic planning, which should always be preceded by an environmental study, would have an effect on service rendering within multi-cultural social work practice. Most social work programmes have been adapted to suit the needs of a diverse client system. The research results pointed out that the DSW's business plan should focus more on developmental issues like HIV/AIDS. The majority of the social work managers regarded their service rendering as being culturally competent. Although certain misconceptions were evident, social work practitioners do understand the meaning of a multi-cultural competent service rendering. Social work practitioners are not clear whether their cultural, ethnic and/or language background has an influence on their service rending. Concerning communication it was pointed out that communication in a person's mother tongue is most effective during social work intervention. Although all social work approaches are utilised by the practitioners, their overall theoretical knowledge and skills application of these approaches are questionable. In the light of these aspects confusion exists amongst the respondents as to whether social work programmes are meeting the needs of a multi-cultural client system. A number of recommendations flow from the findings and conclusions. The DSW's business plan should focus more on developmental social work aspects, and should continuously stress the importance of having a diverse knowledge and skills base of the most significant models and approaches. The social work delivery system requires more theoretical knowledge and skills in the management and implementation of a multi-culturally competent social work service, and should be skilled in how to convert social work programmes into culturally competent programmes. The workers should further be competent at addressing problems experienced within their own cultural/ethnic background, before engaging in any social work intervention with a diverse client system. Social workers should further be empowered regarding the role, function and implementation of social development strategies within the daily service rendering and thus be guided to work in a multi-cultural social work environment. In the broader sense, staff in each social work office and/or section should identify the stumbling blocks that communication has on their service delivery. Training programmes should be developed for preparing or ongoing education of the social service delivery system regarding cultural competence. Further research should be undertaken concerning factors such as: decreasing stress experienced by social workers towards a diverse client system; the effectiveness of social work programmes in reaching cultural competence; and lastly, the effect of social work management on culturally competent practice. / AFRIKAANSE OPSOMMING: Die praktyk van multi-kulturele maatskaplike werk vereis dat die maatskaplike werker oor spesifieke kennis en praktykvaardighede moet beskik ten einde 'n bevoegde diens aan die kultureel-diverse kliëntsisteem te lewer. Die Suid-Afrikaanse Nasionale Weermag (SANW) beskik tans oor geen definitiewe riglyne rakende multi-kulturele maatskaplikewerk-dienslewering nie. Gevolglik is maatskaplike werkers nie toegerus om 'n behoefte-gebaseerde, multi-kulturele diens aan die kultureel-diverse kliëntsisteme te lewer nie. Die doel van hierdie studie is om teoretiese en praktiese riglyne vir multi-kulturele maatskaplike werk in die SANW daar te stel. Daar is gepoog om die maatskaplikewerk-diensleweringsisteem bedag te maak op die variasies van kultuur wat by kliënte tydens maatskaplikewerk-dienslewering teenwoordig is. Die doelwitte van die studie is soos volg: eerstens, om die huidige profiel van die verbruikers van maatskaplikewerk-dienste in die SANW weer te gee; tweedens, om te fokus op die aard en funksie van militêre maatskaplike werk in die SANW, en die nut van multi-kulturele maatskaplike werk binne die militêre omgewing te ondersoek; derdens, om vas te stel of die huidige maatskaplikewerk-programme binne die SANW wel aan die behoeftes van 'n kultureel-diverse kliëntsisteem voldoen; vierdens, om die mate waarin die maatskaplike werker aandag skenk aan die kulturele agtergronde van kliëntsisteme te ondersoek; en laastens om vas te stel watter kennis en vaardighede maatskaplike werkers benodig ten einde 'n multi-kulturele maatskaplikewerk-diens binne die weermag opset daar te stel. Die studie het 'n doelbewuste steekproef van 557 kliënte ingesluit om die behoefte aan multi-kulturele maatskaplikewerk-dienste vas te stel. Hulle was verteenwoordigend van 'n verskeidenheid van etniese en kulturele agtergronde, geslag asook godsdienstige affiliasies. Die resultate is beide kwalitatief en kwantitatief ontleed. Gestruktureerde onderhoude is gevoer met 16 sleutel figure wat deel vorm van maatskaplikewerk-bestuur ten einde vas te stel hoe huidige maatskaplikewerk-programme ontwerp en bestuur word ten einde aan die vereistes van multi-kulturele maatskaplike werk te voldoen. Hierdie resultate is ook kwalitatief en kwantitatief ontleed. Voorts is groepsonderhoude gevoer met 'n ewekansige geselekteerde steekproef van 45 maatskaplikewerk-offisiere [produksie werkers] om hulle kennis, en menings van en houdings teenoor multi-kulturele maatskaplike werk vas te stel. Daar is verder bepaal in hoe 'n mate hulle wel sensitief is vir kliënte se kulturele agtergronde tydens dienslewering. Hierdie resultate is ook kwalitatief en kwantitatief ontleed. Na aanleiding van die empiriese ondersoek is bepaalde gevolgtrekkiogs gemaak. Die kliëntsisteem het aangedui dat dit belangrik is vir maatskaplike werkers om bewus te wees van die kulturele, etniese en godsdienstige agtergronde van die kliënte. Maatskaplikewerk-bestuurders moet vaardig wees in die bestuur van 'n multi-kulturele maatskaplike werk personeel sisteem. Die proses wat tydens strategiese beplanning gebruik word, en voorafgegaan word deur 'n omgewingsontleding, sal wel 'n effek hê op dienslewering binne 'n multi-kulturele maatskaplike werk. Maatskaplikewerk-progamme is wel aangepas om aan die behoeftes van 'n kultureel-diverse kliëntsisteem te voldoen. Die navorsing het aangedui dat die Direktoraat Maatskaplikewerk-dienste se besigheidsplan meer op ontwikkelingsaspekte soos MIV/VIGS moet fokus. Die meerderheid maatskaplikewerk-bestuurders beskou hul dienslewering as kultureel aanvaarbaar. Ten spyte van sekere wanopvattings, verstaan maatskaplikewerk-praktisyns wel die betekenis van multi-kultureel bevoegde dienslewering. Onduidelikheid bestaan egter of hulle eie kulturele/etniese/taal agtergrond wel dienslewering kan beïnvloed. Met betrekking tot kommunikasie is aangedui dat maatskaplikewerk-intervensie meer effektief is indien dit in 'n persoon se moedertaal plaasvind. Alhoewel die meeste maatskaplikewerk-benaderings wel deur die praktisyns benut word, word hul teoretiese kennis en die toepassing daarvan, bevraagteken. In die lig van veral hiervan is die respondente in die war of die maatskaplikewerk-programme wel aan die behoeftes van die multi-kulturele kliënt sisteem voldoen. Aanbevelings na aanleiding van die bevindinge sluit in dat die besigheidsplan van die Direktoraat Maatskaplikewerk-dienste meer moet fokus op ontwikkelingsaspekte en die noodsaaklikheid moet aandui dat 'n verskeidenheid kennis- en vaardigheidsbasisse nodig is van toepaslike modelle en benaderings in die praktyk. Die maatskaplikewerk-diensleweringsisteem benodig meer teoretiese kennis en vaardighede in die bestuur en implementering van In multi-kulturele bevoegde maatskaplikewerk-diens, asook die vaardigheid om maatskaplikewerk-programme in kultureel aanvaarbare programme om te skakel. Hulle moet verder ook oor die vaardigheid beskik om probleme binne hul eie kulturele/etniese agtergrond effektief te hanteer, alvorens enige maatskaplikewerk-intervensie met In kultureel-diverse kliëntsisteem kan plaasvind. Maatskaplike werkers moet ook bemagtig wees met betrekking tot die rol, funksie en implementering van maatskaplike ontwikkelingsstrategieë binne die konteks van daaglikse dienslewering en dus gehelp word om binne die multi-kulturele maatskaplikewerk-omgewing te werk. Verder moet personeel in elke maatskaplikewerk-kantoor en/of -afdeling kommunikasie stuikelblokke identifiseer wat dienslewering negatief kan beïnvloed. Opleidingsprogramme moet ontwikkel word vir die voorbereiding en voordurende onderrig van die maatskaplikewerk-diensleweringsisteem rakende kulturele bevoegdheid. Voorts moet navorsing onderneem word oor die verligting van spanning by maatskaplike werkers teenoor In kultureel-diverse kliëntsisteem; die effektiwiteit van maatskaplikewerk-programme om kulturele bevoegdheid te bereik; en die effek van maatskaplikewerk-bestuur op In kutureelbevoegde-praktyk.

Multicultural education in counselor education is a popular topic among counselor educators and scholars. To date, scholars have focused on understanding the experiences of counselor educators who teach dedicated multicultural courses. However, less attention has been given to other counselor educators who are required by ethical and training standards to address multicultural issues across the curriculum. The purpose of this study was to understand counselor educators’ experiences addressing multicultural issues in courses that do not have a specific multicultural or diversity focus. I used phenomenological methodology to explore the experiences of counselor educators who hold doctoral degrees in counseling or a related field, have taken a multicultural/diversity course in their graduate training, are full-time clinical or tenure-line faculty members in CACREP-accredited programs, and have never taught courses dedicated to multicultural or diversity issues. Twelve participants (six men and six women), ranging in age ranged from 31 to 65, participated in the study. Ten participants identified as White, one African-American, and one Hispanic. The research team identified eight themes: (1) reasons for avoidance, (2) constraints, (3) qualities and practices, (4) educator as a factor in student development, (5) infusion, (6) personal background, (7) awareness of biases and assumptions, and (8) counselor educator responsibility/gatekeeping. Findings from this study will add to the literature regarding infusion of multicultural issues across the curriculum. Additionally, the implications offered will serve as a resource for counselor educators as they experience unique personal and professional challenges when addressing multicultural issues in classrooms beyond the main multicultural or diversity course offered in counseling programs. Implications for this study may lead to development of more focused guidelines on how to increase the increase the comfort of counselor educators as they facilitate multicultural discussions and assist counselors-in-training in working toward cultural competence.

Thesis (Ph. D.)--University of Oregon, 2003. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 254-263). Also available for download via the World Wide Web; free to University of Oregon users.

Critical Incident Stress (CIS) in emergency workers and in victims of crises is widely held to be the possible precursor to Post Traumatic Stress Disorder (PTSD) if left unattended. Indeed, the symptoms for CIS and PTSD overlap in all category areas. Today, the commonly used treatment for trauma in emergency workers is Critical Incident Stress Management (CISM). This system of interventions includes a debriefing session which facilitates people to fully remember the trauma events and their own reactions to it. CISM models were conceived and designed within and from a typically white, western viewpoint. However, one agency in Vancouver, First Nations Emergency Services Society (FNESS), provides CISM debriefing interventions and training to Native emergency workers and Native victims of crises. The purpose of this study was to document how Native participants perceived the CISM model as FNESS presented it and to understand whether the intervention was culturally meaningful for the First Nations participants in the CISM sessions. This study examined whether the mainstream CISM model, which is currently used by this agency, is culturally meaningful for populations of another culture receiving it. Narrative interviews were conducted with participants to determine their reactions to the session, their feelings regarding information presented, and their ability to make cultural meaning of the experience. Narrative analysis was used to determine themes across individuals. Theoretical implications of this research include addressing the gap in the literature of the subjective experiences of participants in CISM; no studies have used a purely qualitative methodology to study this topic. Also, this study looked at the important issue of the cross-cultural application of a mainstream intervention, particularly for a population with a history of complex traumas. Practical implications include providing information into the perceived effectiveness of the FNESS approach to a CISM framework and providing an opportunity for recipients' opinions to be heard.

The following thesis describes the experiences of a non-Native, female, social worker as a participant-observer among First Nations people. The setting was that of an Intensive Drug and Alcohol Abuse Prevention Program for male Aboriginal ex-offenders, held over a period of four months in 1993. The environment was a secluded camp site, situated to the North-East of Montreal. The material describes, in narrative form, the interactions between non-Native and Mohawk workers, and between non-Native worker and Native clients of various cultural backgrounds. Also considered are general issues which affect First Nations peoples, such as alcohol and drug abuse, grief and loss, sexual abuse and the resurgence of traditional Native spiritual practices. Implications of the work reflect on effective cross-cultural communication, and the importance of facilitating appropriate healing processes for First Nations peoples.

Thesis (M.S.W.)--Smith College School for Social Work, Northampton, Mass., 2007 / Thesis submitted in partial fulfillment for the degree of Master of Social Work. Includes bibliographical references (leaves 67-70).